84 GEOEGE JOHN ROMANES 1878 



ever, or rather postulate as ever for their explanation 

 a Divine mind. Thus, if one " argument from design ' ' 

 was destroyed, another was only Drought into pro- 

 minence. No account which science can give, by 

 discovery or conjecture, of the method of creation, 

 can ever weaken the argument which lies from the 

 universality of law, order, and beauty in the universe 

 to the universality of mind. The mind of man looks 

 forth into nature, and finds nowhere unintelligible 

 chance, but everywhere an order, a system, a law, a 

 beauty, which corresponds, as greater to less, to his 

 own rational and spiritual intuitions, methods, and 

 expectations. Universal order, intelligibility, beauty, 

 mean that something akin to the human spirit, 

 something of which the human spirit is an offshoot 

 and a reflection, is in the universe before it is in 

 man. 



' Or, again, a prolonged period of controversy and 

 reflection has resulted in making it fairly apparent 

 that no scientific doctrine or conjecture about the 

 dim origins of the spiritual life of man can affect 

 the argument from its development and persistence. 

 It has developed and persisted, as one of the most 

 prominent features of human life, solely on the 

 postulate of God. And is it not out of analogy with 

 all that science teaches us to imagine that so impor- 

 tant, continuous, and universal a development of 

 human faculty could have arisen and persisted unless 

 it were in correspondence with reality ? 



' In fact we may almost say that the obstacles to 

 belief on the side of science were gone when once it 

 was admitted that God Who has revealed to us His 

 nature and ours, and made this revelation in part 

 through an historical process and in the literature of 

 a nation, has yet, and for obvious reasons, given us 



